Evangelikal: Jurnal Teologi Injili dan Pembinaan Warga Jemaat
p-ISSN 2548-7868, e-ISSN 2548-7558
https://journal.sttsimpson.ac.id/index.php/EJTI/

Volume 9, Number 1, March 2025 (30-47)
DOI: https://doi.org/10.46445/ejti.v9i1.938

Understanding Prayer in the Light
of Ephesians 3:12-21 to Experience God’s love:
An Ethnoscopic Analysis Approach
Hengki Wijaya1, Philip Suciadi Chia2, Queency Christie Wauran3
1

Sekolah Tinggi Theologia Jaffray Makassar, Indonesia
2
University of Pretoria, South Africa
3
Evangelical Church, Thailand

ABSTRACT
Prayer is a spiritual bridge that connects humans with God, becoming a means for humans to
express the deepest longings of their hearts. This study explores the meaning of prayer and the
depth of God’s love through the lens of Ephesians 3:12-21, using an endoscopic analysis
approach to uncover hidden layers of meaning. The findings are that a diverse culture of prayer
colours the prayer practices of Christians, reflecting multicultural diversity and prayer can unite
diversity because of the oneness of God. Prayer is a deeply personal expression of the Father,
Jesus and the Holy Spirit as a unity for His people to experience the fullness of God. The
implication for world missions is the role of prayer as a bridge of communication for others to
bring unbelievers to God and experience the person of God. Education contributes to the spiritual
growth of students and educators by enlightening the nation's life and knowing God and His will.
Keywords: Ephesians 3:12-21; Ephesian church; God’s love; intimacy with God; spirituality

Article history
Submitted: Sep. 09, 2024

Revised: Jan. 13, 2025

Accepted: Jan. 22, 2025

Corresponding author: Hengki Wijaya (hengkilily1988@gmail.com)
How to cite this article:
Wijaya, H., Chia, P.S., & Wauran, Q.C. (2025). Understanding prayer in the light of Ephesians 3:12-21 to experience
God’s love: An Ethnoscopic analysis approach. Evangelikal: Jurnal Teologi Injili dan Pembinaan Warga Jemaat. 9 (1):
30-47. DOI: https://doi.org/10.46445/ejti.v9i1.938
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INTRODUCTION
The life of a believer in Christ builds his spirituality through worship and prayer
to know and experience God. Believers come to know God through learning about the
attributes associated with the person of God in the Bible. However, knowing God through
God's word alone is not enough if believers do not experience it. Believers grow in Christ
through God’s word, prayer, fellowship, loving each other, testifying about Jesus, and
following Jesus’ example (Wijaya et al., 2023). What has been mentioned above is an
indicator of the spiritual growth of believers. Paul’s prayer in the letter Ephesians 3:1213 (ESV), “in whom we have boldness and access with confidence through our faith in
him. So, I ask you not to lose heart over what I am suffering for you, which is your glory.”
Paul wrote to the church in Ephesus so that the believers in Ephesus would be firm in
their faith in Jesus and would not look at Paul, who was in trouble because of Jesus.
Believers need to see hardship as the glory of Jesus. Best (1998, pp. 330–331) says that
Paul’s distress is a joy for believers (Rom. 5:3; 2 Cor. 12:10; Col. 1:14). If Paul responded
to distress as something bad, then believers would suffer and grieve over Paul’s distress.
Paul’s prayer in Ephesians 3:14-21 expresses his deep love for God’s people in
Ephesus. Paul’s prayer is an example that reveals the depth of God’s love and the power
of prayer. Van der Werwe’s (2022, p. 9) research shows how cooperation between the
three divine persons presents the nature of divine love. The concept of the Trinity can be
present in prayer and foster life experiences, according to Ephesians 3:14–21. Spirituality
is understood as the lived experience of the divine trinity. The experience that listeners
can feel when they hear this prayer or even when they say a similar prayer.
Researchers need to trace Paul’s prayer based on Ephesians 3:12-21 to understand
and experience how deep God’s love is for believers. The approach used is the
ethnoscopic approach, which looks at it from various perspectives, such as cultural,
biblical, missiological, and educational implications (Thigpen, 2023, p. 30). Through a
literature review, the four approaches are discussed in terms of the theological and
practical implications relating to the role of prayer in missiology and Christian education.
METHOD
Qualitative research methods introduce a new concept called ethnoscopic analysis.
This method is designed to examine cultural issues within the context of evangelism.
Coined by Thigpen (2023, p. 29), “ethnoscope” is derived from the Greek words “ethne”
(nation or society) and “skopein” (to see). As illustrated in Figure 1, ethnoscopic analysis
involves a multi-faceted approach. It combines ethnographic/ cultural analysis with the
insights of Scripture, the guidance of the Holy Spirit, and the principles of missiology and
education. In this case, the author cites Figure 1, designed by Thigpen (2023, p. 30), to
explain the method used in the manuscript.

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Figure 1. Ethnoscopic Analysis (Thigpen, 2023, p. 30)
Ethnoscopic analysis consists of 4 lenses: 1) Does the cultural lens describe the
core issue of the cultural topic? 2) Scripture and spiritual lens describe what the scriptures
and spirituality say about the topic. 3) The missiological lens describes the missiological
implications of the situation. 4) The Educational lens describes the best delivery and
teaching methods in response to the issue and culture.
Ethnoscopic analysis can be used for interpretation and not just understanding
cultural practices because the Scripture uses a cultural approach to convey the message
of truth. Truth does not negate culture, but understanding culture makes it easier to
understand the Scripture in the context of culture and its implications in missiology and
education.
Data collection is sourced from textbooks and international journals related to the
writing topic. The use of appropriate keywords in searching for literature sources is
needed to build a framework for ethnoscopic analysis related to prayer and the depth of
God’s love. Furthermore, the discussion also shows theological and practical
implications.
RESULTS AND DISCUSSION
Cultural Lens
Prayer, a combination of praise and supplication, is an exchange of spoken and
heard words. Beyond the verbal aspect, prayer also involves a visual component,
particularly significant in places of worship like churches, where ritual actions take center

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stage. A classic prayer gesture in the ancient world was lifting the hands, a visual cue
accompanying verbal expressions of praise and supplication (Calabro, 2013, p. 105).
Prayer in Jewish culture has a profound meaning and a variety of purposes. The
positions of the body in prayer, such as standing, kneeling, and lying with the feet parallel
and the face facing the ground, have symbolic meanings related to the human relationship
with God. Philippians 2:10 and Romans 14:11 highlight the universal nature of bowing
before God. Paul, who acknowledges God as the universal Father by bowing his knee,
anticipates a future where all will bow before God's glory. This ultimate revelation of
God's glory, as described in Ephesians 1:10 and 3:21, is a timeless and enduring reality
(Shauf, 2018).
Prayer involves various expressions such as petition, thanksgiving, and
contemplation as a form of communication with God. Based on Martin Buber's
perspective, prayer can be seen as a dialogue that allows individuals to establish a deeper
relationship with themselves, others, and God. The diversity of forms of prayer reflects
the richness of human spiritual experience (Guilherme, 2012, p. 365). Humans interact
directly with God through prayer, especially when facing difficulties. According to a
study by Rabie-Boshoff & Buitendag (2020), humans can seek understanding, protection,
healing, and hope in this space. In response, God will interact with humans personally
and meet their needs.
Recent ritual theorists have argued that ritual function, in part, as a way in which
people negotiate, mediate, and enact power in these relations. This ritualistic act is further
amplified by its integration into a broader network of political relations, extending from
the local to the international level. While acknowledging prayer's profound spiritual
significance and personal experiences, this essay delves into its political implications and
power dynamics Werline (2014, pp. 5–6). Prayer also involves emotions or feelings (Reif
& Egger-Wenzel, 2015, p. 67). Prayer in Jewish culture is an integral part of everyday
life. Through prayer, Jews developed a deep relationship with God, strengthened their
faith, and transformed their lives. Each body position used in prayer has a deep symbolic
meaning and a specific spiritual purpose.
Biblical Lens
God has designated prayer as the primary channel through which believers receive
divine intervention. The actual evidence for this statement comes from the Scriptures.
Matthew 7:7-8 (ESV), “Ask, and it will be given to you; seek, and you will find; knock,
and it will be opened to you…” This verse teaches that prayer is the key to receiving what
we need from God. John 14:13-14 (ESV), “Whatever you ask in my name, this I will do,
that the Father may be glorified in the Son. If you ask me anything in my name, I will do
it.” This verse shows that Jesus gave His followers the power to pray and receive answers.
James 5:16 (ESV), “Therefore, confess your sins to one another and pray for one another,
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that you may be healed. The prayer of a righteous person has great power as it is working.”
This verse teaches that prayer is the key to receiving what we need from God.
Without this supernatural assistance, living a life aligned with the gospel becomes
unattainable. The distinctive qualities that set Christians apart from the world and elevate
Christ are all manifestations of God's grace. Prayer is the conduit for this grace,
emphasizing its central role in individual lives, families, and ministries (Whitney, 2014).
In a profound act of devotion, Paul prayed and prostrated himself before the divine source
of his earthly and heavenly family lineage (Ephesians 3:14b-15). This act of humility and
reverence aligns with the central theme of Christ's reconciling work, as described in
Ephesians 2:14-16. Christ, the embodiment of peace, has bridged the divide between
humanity and God, reconciling through His sacrificial love.
The biblical narrative, marked by violence and conflict, finds resolution in the
redemptive work of Christ. Kneeling, a common Jewish practice, signifies submission,
devotion, and worship. While early Christians often prayed standing (cf. Mark 11:25;
Luke 18:11, 13), kneeling in the ancient world conveyed a sense of supplication before
higher powers. In prayer, kneeling, particularly in Jewish tradition, symbolizes humility
and dependence before the divine (Lincoln, 1990).
Paul transcends Jewish cultural norms to reveal God as the universal parent of all
humanity. Recognizing God’s boundless love, Paul prays for believers to be strengthened
by the Holy Spirit and filled with Christ’s love. This love, though surpassing human
comprehension, is the ultimate goal of the Christian experience. Paul's prayer seeks a
deeper understanding of this love, a love that transcends all dimensions and fills the
believer's entire being. It is a love that defines the breadth, length, height, and depth of
God's grace (Anstey, 2012, p. 454; Kamudzandu, 2021). It becomes more specific in the
following verses, where the vision of human well-being is relentlessly Trinitarian and
Christocentric (Seligman, 2011). Paul’s prayer for believer centres on spiritual growth
and the indwelling of Christ. He desires that believers may be empowered by the Holy
Spirit and filled with the fullness of God through Christ. This divine fullness encompasses
every aspect of a believer’s life, transforming their minds, hearts, and souls (Anstey,
2012, p. 454).
In verses 18-19, Paul emphasizes the importance of comprehending the vast
dimensions of God’s love. While the exact nature of this love remains somewhat
mysterious, it is clear that it exceeds human understanding. The apostle's plea is for
believers to experience this love in its fullness, recognizing its transformative power in
their lives (Peterson, 2015). The study of Poloma & Lee (2011, p. 143) uses statistics to
measure prayer as a basis and investigates the relational aspects of prayer through the lens
of divine love. Prayer involves a dynamic interplay of active and receptive elements,
incorporating both prophetic and mystical experiences. These dimensions of prayer
contribute to a deeper understanding of “knowing the love that surpasses understanding,”
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as described by the Apostle Paul. The term receptive prayer is introduced through the
writings of Poloma & Lee (2011). Receptive prayer is a contemplative prayer that focuses
on the presence of God and involves a receptive attitude. Receptive prayer is a way of
living and acting and can nurture and empower oneself. Receptive prayer involves
learning to surrender to the Spirit of God, which can happen in and through the believer.
In Ephesians 3:19, the phrase “the love of Christ” refers to Christ's love for humanity,
which transcends human comprehension. This love surpasses intellectual knowledge,
emphasizing its spiritual and experiential nature. The Greek term “gnosis” suggests a
form of knowledge that can sometimes lead to pride, as seen in 1 Corinthians 8:1
(Hultgren, 2009). Christians will never be able to understand the identity and character of
God fully (John 1:18; 1 John 4:12, cf. 4:20). Christians will never understand the love of
God as Paul expresses it in 1 Corinthian 13:4-7 as the Familia Dei, the love of God (van
der Merwe, 2020).
The section concludes with a doxology that gives God glory (Ephesians 3:20-21).
This glorification takes place “in the church and in Christ Jesus.” In other words, God is
glorified in the fellowship of believers united with Christ. Such glorification is possible
because the church is the body of Christ (Ephesians 1:23; 4:15-16; 5:30). Christ and his
church are a deep and intimate unity (Hultgren, 2009). The passage concludes with a
doxology that praises God for His glory, particularly within the church and through Christ
Jesus. This glorification is made possible by the intimate union between Christ and His
church, the body of Christ. Just as the Holy Spirit intercedes for believers, God is capable
of working in us beyond our imagination (Kamudzandu, 2021; Shauf, 2018). We express
gratitude for God’s ongoing revelation of His Word and His redemptive plan, which has
been unfolding throughout history. We especially thank Him for including Gentiles in the
promises of salvation, making them citizens of God’s spiritual kingdom, the Church
(Eph.3:10) (Mare, 1965, p. 84).
Missiological Lens
The missiological lens emphasizes the practical implications of the relationship
between prayer and the depth of God’s love in applying the Great Commission mission.
The relationship between prayer and mission is very close. Prayer leads us deeper into an
active relationship with the missionary God, and the inevitable consequences are worship,
service, and mission, which are the three characteristics of the church. The Great
Commission implies the integration of life God intended based on God’s nature. Paul’s
prayer implies a deep relationship with the Lord Jesus through prayer. “And to know the
love that surpasses knowledge. I pray that you may be filled with all the fullness of God,”
(Eph. 3:19). Hjalmarson (2013) wrote that the story of Mary and Martha strengthens its
meaning: contemplative life and active life. Both are manifestations of life lived in the
Triune life of God, an integrated and whole life. The missionary community reflects the
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Triune life, the single life of the community in mission with the Lord Jesus like Mary, but
also serving fellow human beings like Martha. Both activities exist in the life of a believer.
Thus, believers can understand and implement the love of God they experience and share
God’s love through serving others as a missionary church. They are challenged to restore
and deepen the Christian identity of the church based on the mission of the Triune God
in all creation. A missionary view of God offers rich resources for reimagining how
disciples can be formed in the power of the Spirit's faithful participation in the Triune
God’s communal, creative, and reconciliation movement in the world (Zscheile, 2012).
Pray under the guidance of the Holy Spirit, love Jesus, and follow the will of the Father
towards the fullness of God.
Prayer to God is a bridge in interfaith dialogue. Belief in Jesus is inclusive, not
exclusive, meaning Christian belief applies universally (Karman, 2019). Because
salvation is also intended for His people outside of Christianity, Paul emphasized that the
gospel is not only for Jews but also for non-Jews. Christians can pray for others of
different religions for the world's welfare, salvation, and peace. The context of Christian
prayer can differ due to the diversity of ethnicities, cultures and attitudes to prayer.
However, this diversity remains one because the prayers of believers are directed to one
person, Jesus Christ. According to May (2023, p. 21), the dialogue of love within God
himself is the basis for God's creation and interaction with humans. By understanding the
Trinitarian dialogue, we can more deeply experience our calling to respond to God's love
daily.
Educational Lens
The educational lens section highlights the practical significance of the connection
between prayer and God's profound love in the context of Christian education. The study
of Luhrmann & Morgain (2012, p. 359) investigated the correlation between prayer
practice and unusual sensory and spiritual experiences. The results showed that
individuals who pray regularly tend to report more intense mystical experiences. Drawing
on various spiritual traditions, we argue that developing inner senses is a central goal of
many spiritual practices. We also propose attention learning theory as a conceptual
framework to explain how prayer practice can facilitate richer spiritual experiences.
Study of Luhrmann et al. (2013, p. 159) indicates that prayer groups experienced
increased clarity and use of mental imagery, heightened attention, and more unusual
sensory experiences, including religious experiences, though individual responses varied.
These findings suggest a potential link between prayer practice and cognitive processes.
The results of Baesler (2002) show that the type of prayer a person does changes
with age. Young adult tends to focus more on prayers of thanksgiving, while middle-aged
adults are more likely to pray praise. However, regardless of age, the frequency and
quality of prayer significantly influence a person's closeness to God. The implication for
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education is that prayer is a means of building intimacy from a young age, seeking God's
will, and being sensitive to the persons of the Trinity. Thus, when older, they grow closer
to God. Paul prayed for the Ephesians to find God’s will and experience the depth of the
love of the Lord Jesus through personal fellowship with God.
In an educational context, educators who model prayerful practices and teach
about prayer according to biblical principles can contribute to the spiritual, mental, and
emotional growth of their students. By encouraging personal prayer and a deeper
connection with God, educators can help students understand their purpose and God's will
for their lives. The cultivation of a prayer habitus can positively impact one's spiritual,
psychological, and mental health. The practice of prayer, particularly through imagination
and a loving relationship with God, has been linked to improved health and healing from
trauma and psychosis, as supported by research like Luhrmann’s (2013).
Theological Implications
Dependence on God
Prayer, within the framework of practical theology, challenges theological
theories that fail to fully consider the profound implications of God's invitation to prayer.
This invitation bestows a new anthropological status upon those who pray, impacting
their relationship with God, the world, and other believers.
Furthermore, prayer serves as a critique of existing practices in three ways: 1)
Transformative Power. Prayer itself is an act of transformation; 2) Self-awareness. Prayer
acknowledges its limitations in achieving transformation, leading to a critique of its
methods and practices; 3) Hopeful Future. Prayer maintains hope for the transformation
of existing practices, grounded in the promise of God’s presence through the Holy Spirit.
By looking beyond current practices and focusing on God, the faithful are called to
continually strive and pray for the manifestation of God's Kingdom in the world (van
Oudtshoorn, 2013, p. 285).
Prayer is the way believers draw near to God. By praying, believers depend
entirely on God. This does not mean that prayer always solves what happens and the
problematic struggles faced. Cocksworth (2023, pp. 22–23) explains that the negative
theology of prayer does not present the expected resolution in prayer. Negative prayer
discourse in the lives of believers is messy and can cause more significant problems.
Therefore, praying to God does not mean forcing desires on God, but rather the will,
longing, and depth of God that is prayed for, heard and done in the lives of believers.
Paul’s second prayer in Ephesians, preceded by the first Paul prayer (Ephesians 1:15-23),
focuses on deepening believers’ relationship with God. God desires believers to fully
experience the spiritual blessings God has bestowed upon them (Hoehner, 2002). This
second prayer builds upon the concept of unity in Christ, as explained in Ephesians 2:11H. Wijaya et al., Understanding prayer in the light of Ephesians 3:12-21 …

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3:13. Paul prays for both Jewish and Gentile believers to experience a deeper level of
unity, marked by a shared love for one another, empowered by the love of Christ (Comfort
et al., 2008; Hoehner, 2002).
Study of Krikac (2024, p. 57) argues in his letter to the Ephesians that Paul, in his
two prayers, highlights two important aspects of the life of believers. The first prayer
focuses on understanding the grace of God that has been given to them (indicative). In
contrast, the second prayer emphasizes real action in living according to that grace
(imperative). In other words, the first prayer invites the congregation to realize their
identity in Christ, while the second prayer encourages them to live according to that
identity.
Paul’s petition continues in verses 16–19 as a ladder along which he ascends ever
higher in his aspirations for his readers in four steps. First, he prays that God will
strengthen them through the indwelling of Christ by His Spirit. Paul prays to the Father
that Christ, through His Spirit, will be allowed to dwell in their hearts and control and
empower them from His throne. Second, Paul prays that they will be rooted and grow in
love. They need the power of the Spirit and Christ to enable them to love one another
despite their racial and cultural differences. Third, he asks that they may know the love
of Christ in all its dimensions, even though that love “surpasses knowledge” (vv. 18–19).
Stott says Christ’s love is broad enough to encompass all humanity, long enough to endure
forever, high enough to lift Him to heaven, and deep enough to reach the lowest sinner.
Fourth, the apostle prays that they will be filled to the fullness of God. Such a prayer must
be directed toward our final perfection in heaven. God expects us to grow daily as we are
transformed by the Holy Spirit into the image of Christ from one degree of glory to
another (Stott, 2017, p. 51).
The four dimensions of length, breadth, height, and depth have been the subject
of much discussion. While they could potentially refer to God’s wisdom or power, it is
more likely that they allude to Christ’s love. This interpretation aligns with the
surrounding context, as the previous verse (3:17) mentions Christ dwelling deeply in
hearts, and the following verse (3:19) calls for believers to know Christ’s love.
Furthermore, the spatial dimensions fit well with the agricultural (roots of a plant)
and architectural (foundation of a building) metaphors used to describe being rooted in
God’s love. These four dimensions do not describe the completeness of understanding
but rather the breadth of things that must be understood. Paul prays that believers will
come to understand the deeper dimensions of Christ’s love than ever before. However,
mere knowledge of His love is not the end; instead, it leads to the ultimate goal of attaining
God’s fullness. However, the mere knowledge of His love is not the ultimate goal; instead,
it results in the ultimate goal of achieving all the fullness of God (Comfort et al., 2008).
The mission of the Great Commission begins with laying on our knees to pray for
the salvation of humanity. Paul sought Jesus’ will by praying. In any circumstances, such
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as suffering in prison, on land and at sea, the Bible records the story, especially the history
of Paul's journey in the Acts of the Apostles. The experience of Paul’s encounter with the
Lord Jesus in Damascus changed Paul’s paradigm of thinking in serving God. Paul prayed
to know God’s will and that God’s people would discover God’s love by following Jesus
and preaching the Gospel to fellow human beings.
The Spirit’s Indwelling
The apostles’ prayer begins with a request for the presence of the Holy Trinity
within us. Paul bowed down to the Father (verse 14) so that He (Jesus), according to the
riches of His glory, might strengthen and confirm you by the Holy Spirit in our hearts.
This prayer shows that the growth and development of the congregation exceeds
knowledge (verse 19) (Brown, 2012). Romans 5:5 says, “And hope does not disappoint,
because the love of God has been poured out in our hearts through the Holy Spirit who
has been given to us.”
The Holy Spirit lives in the hearts of believers. In Him, His riches, His glory, and
His power are revealed in the hearts of believers (Ephesians 3:16). Believers are
strengthened and supported by the testimony of the believers with whom we worship. The
Holy Spirit strengthens believers through what they see from life testimonies, acts of
courage by their faith in the Lord Jesus, and the believer’s past experiences. In addition,
they believed because of the conviction of the power of God’s word through preaching
and teaching of God’s word (Hultgren, 2009).
The Ephesians, primarily composed of non-Jewish converts, were envisioned as
a “dwelling place” for God. Beginning in Ephesians 3:14, Paul implored God to “fill” this
new dwelling place, the church. The enigmatic phrase “its breadth, its length, its height,
and its depth” echoes Old Testament references to the temple’s dimensions. Paul’s prayer
is for a church filled with God in every dimension, all for God’s glory (Brown, 2012).
The Acts of the Apostles provide a prominent picture of the central role of the
Holy Spirit in Paul’s missionary journey. The Holy Spirit became a guide, an empowered,
and a comforter for Paul when facing various challenges and obstacles in his ministry.
Acts 13:2, “The Holy Spirit said to them, “Set apart for me Barnabas and Saul for the
work to which I have called them.” Acts 16:6-7, “As they went through the regions of
Phrygia and Galatia, they were forbidden by the Holy Spirit to speak the word of God in
Asia. When they had come to Mysia, they attempted to enter Bithynia, but the Spirit of
Jesus would not permit them.” The Holy Spirit also gave Paul a vision (Act 16:9; 18:910). Acts 20:22: “And now I am going up to Jerusalem, uncertain as to what will happen
there. However, the Holy Spirit bears me witness in every city that imprisonment and
afflictions await me.”
God’s abundant grace
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Paul emphasized in his letter, “I pray”, as a second confirmation (verses 16, 18).
“I pray that you, together with all the saints, may understand how wide and long and high
and deep the love of Christ is, and may know that love, even though it surpasses all
knowledge,” (verses 18-19). God’s grace is not only vast in all its dimensions but also
has a depth that is full of mystery and cannot be fathomed by humans. However, the depth
of His love can be known gradually by communing with God through prayer (Stott, 2014,
2017). God’s love is unlimited. He continually pours out His love to His people
abundantly, without stopping. No matter how big the mistakes of His people, God’s love
is always ready to forgive and restore His people.
The first three chapters of Ephesians lay out a grand picture of God’s abundant
and saving grace. This section concludes with a prayer and doxology, where the author
prays for the church to be filled with a God who surpasses our imagination. The
subsequent chapters, 4-6, then elaborate on the practical implications of this fulfilled life,
guiding believers on how to live it out. The author’s vision of the church's mission is
stunning: “that now the manifold wisdom of God might be made known through the
church to the rulers and authorities, ruler in heaven,” (3:10). To carry out this mission,
the church needs the strength, power, and presence of God himself; that is, the church
needs this prayer, and He is the object of its closing doxology (Peterson, 2015). Paul
emphasizes that praying opens the mystery of God and His will so believers can carry out
His advice and teachings, which Paul later wrote in Ephesians 4-6. God’s abundant grace
is expressed in the love of God for all humanity in all ages.
Unity of the Church
The language employed in the opening phrase of this section, where all creation
is urged to bow before God, underscores this unity. This specific phrase is “for this reason,
I bow my knees before the Father,” (Ephesians 3:14, ESV), referring to the recognition
of God by all people in the end times, occurring only twice elsewhere in Paul's writings.
The more familiar reference is in Philippians 2:10, which states, “...at the name of Jesus
every knee should bow...” Similarly, Romans 14:11 also employs this imagery. In
Ephesians, Paul’s use of this phrase, in the context of acknowledging God as the
Universal Father, points to the end-time vision where God’s glory will be fully revealed
and all things will be gathered to Him, as outlined in Ephesians 1:10. This divine glory,
as the final line of this passage (Ephesians 3:21) affirms, is an eternal glory (Shauf, 2018).
The church’s unity can be realized if we do not see differences in tribe, race and
culture. There are no more differences between Greeks, non-Jews, and Jews. As described
in Paul's prayer, all are one, which states that the Father, Jesus, and the Holy Spirit are
one as believers; we see unbelievers as united in the love of Jesus. God’s love unites us
with God and with each other in close fellowship. We become part of the body of Christ,
where we love and support one another.
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Practical Implications for Christian Mission and Education
A Deeper Understanding of God’s Love
The author of Ephesians 3:16-19 offers a prayer seeking four specific blessings
for his readers. First, he prays for them to be strengthened with power in their inner being
through the Holy Spirit. Second, he desires that Christ may dwell in their hearts through
faith. Third, he prays that they, along with all God’s holy people, may grasp the
immeasurable love of Christ. Lastly, he prays that they may know this love that surpasses
knowledge and be filled to the measure of all the fullness of God (Hultgren, 2009).
Ephesians 3:18, Paul prays that all the saints may comprehend “breadth and length
and height” and “What is the width, length, height, and depth?” Paul uses metaphors to
talk about the multidimensional wonder of God, who is powerful (Ephesians 1:19), rich
in mercy (Ephesians 2:4), abundant in His grace (Ephesians 2:7; 3:7), and rich in wisdom
(Ephesians 3:10). The NIV translation takes the liberty of interpreting the verse by adding
the words to it: “I pray that you, being rooted and grounded in love, may have power,
together with all the saints, to grasp how wide and long and high the heavens, and the
depth of Christ’s love,” (Hultgren, 2009).
Romans 8:26, “Likewise the Spirit also helps us in our weakness. For we do not
know how to pray as we should, but the Spirit himself intercedes for us with groanings
too deep for words.” This verse shows that the Holy Spirit can help us in prayer, even
when we do not know how to express our feelings or needs. The believer’s spiritual
desires and longings are sourced in the Holy Spirit, who dwells in our hearts. The Holy
Spirit himself groans, sighs, and suffers in us, longing for the final day of redemption (vv.
23-25). He pleads with the Father for our needs “according to the will of God,” (vv. 27).
Understanding True Prayer to God
The question arises: Are these prayers addressed to God also the Word of God
Himself? This concept may need clarification. However, it becomes clear when we
recognize that true prayer originates from Jesus Christ, the Son of God who dwells among
us. In His communion with God the Father, he has presented all human needs, joys,
gratitude, and hopes before the divine throne. The prayers found within the Bible are, in
essence, prayers we offer alongside Jesus Christ, with Him as our guide and intercessor,
bringing us into God’s presence. True prayer remains elusive without the mediation of
Jesus Christ, for it is only through Him that we can genuinely connect with God
(Bonhoeffer, 2022, p. 4).
The Church has also incorporated creative interpretations of Biblical texts into its
prayers. In the story of the Emmaus journey, the Gospel writer made Jesus himself justify
this practice, stating that “He [Jesus] had explained to them what was written about
H. Wijaya et al., Understanding prayer in the light of Ephesians 3:12-21 …

41

Himself in all the Scriptures, starting from the books of Moses and all the prophets,”
(Luke 24:27) (Tucker, 2013, p. 4). Abraham is a frequent figure in prayers that uses both
explicit and subtle typological references. The near-sacrifice of Isaac is a particularly
significant Abrahamic narrative that underlies these formulations. This story serves as a
powerful illustration of Christ's obedient sacrifice and the subsequent sacrificial role of
the Church, and His people. The Sarum Missal's collection of prayers for Pentecost Vigil
recited after Genesis 22:1-19, emphasizes this connection (Tucker, 2013, p. 7).
The Bible provides numerous examples of how prayer is closely linked to victory
in battles and overcoming threats. Jehoshaphat and his people prepared for a battle by
praising God, and God miraculously granted them victory over the invading forces (2
Chronicles 20). Daniel and his friends prayed nightly to prepare for the threat of death
(Daniel 2:17-23). Jesus, too, faced temptations while maintaining a prayerful lifestyle
(Mark 1:35; Luke 5:16; 6:12; Hebrews 5:7). Similarly, Paul was a fervent prayer, both
day and night (1 Thessalonians 3:10) (Rosscup, 1995, p. 67).
Praying to the Lord Jesus is a deep desire of His people, not an obligation for
believers. Pray to know His will and God to enable His people to carry out His commands
and will. Prayer is not just gratitude, supplication, and intercession but also a deep,
intimate relationship with the person of God Himself and The attributes that exist within
Him.
The Impact of Prayer on Brain Health
Based on research on prayer, namely two types of religious prayer (e.g.,
intercessory prayer and petitionary prayer) are known to produce increased metabolic
brain activity in the Prefrontal cortex (PFC) and anterior cingulate cortex (ACC) using
fMRI technology (Leighton, 2021, p. 10; A. B. Newberg et al., 2015). Research by
Newberg et al. (2015, pp. 214, 219) revealed that intense prayer, particularly when
accompanied by a sense of surrender, was linked to decreased activity in the brain’s
frontal region. Conversely, research by Leighton (2021, p. iv) found no significant
difference in alpha Cortical spreading depression (CSD) in the studied brain regions.
While this study did not confirm activation in the prefrontal cortex or anterior cingulate
cortex, it did show increased activity, expanding the theory of temporal lobe epilepsy and
parietal junction involvement during religious practices. This suggests a need for more
extensive research to delve deeper into the neurophysiological effects of prayer. Research
of Dobrakowski et al. (2020) showed no significant differences in the frontal areas often
noted in previous studies.
Brain scan studies have shown that meditation strengthens specific brain circuits,
including the prefrontal and orbital-frontal lobes, anterior cingulate, basal ganglia, and
thalamus, which tend to deteriorate with age (A. Newberg & Waldman, 2009; Pardo et
al., 2007). These circuits play a crucial role in various cognitive functions such as
42

Evangelikal: Jurnal Teologi Injili dan Pembinaan Warga Jemaat 9(1), March 2025

awareness, clear thinking, reality perception, error detection, empathy, compassion,
emotional balance, and anger/fear control. When these circuits malfunction or weaken,
they can contribute to conditions like depression, anxiety, obsessive-compulsive disorder,
and schizophrenia. Incorporating prayer meditation into spiritual practices can help
maintain health and improve the functioning of these vital brain circuits (A. Newberg &
Waldman, 2009).
These studies demonstrate how awesome God is, the creator and owner of
humans. God owns human minds with all their intelligence, but God’s wisdom and will
are His mystery; God wants to reveal it to His people through prayer and His word.
Whatever you want to think, say, and do, always pray to Him. God wants to reveal His
person personally to each of His people. The contribution of this writing provides a new
understanding that prayer is not just asking, requesting, and seeking but also experiencing
the dimension of God in the depth of His love. Believers cultivate prayer in the church
community, mission, and study of God’s word to understand, apply and experience the
depth of God’s love poured out on His people.
CONCLUSION
This study found that prayer is a way to communicate with the All-Loving God.
Although humans have different backgrounds, all have the opportunity to experience a
personal relationship with God through prayer. This prayer helps humans to express
various feelings and strengthen their relationship with the Triune God. Prayer is not just
a ritual but a deep relationship between humans and God. Therefore, through prayer,
humans can express various feelings, thoughts, and profound hopes to God. In various
traditions and cultures of prayer, the essence of prayer remains the same, namely
communicating with the Creator. This diversity enriches the human understanding of
prayer and reveals how vital the human need is to relate to God. Prayer becomes a
unifying meeting point for believers with different backgrounds and cultures. All worship
the same God, although in different ways—prayer as an expression of the heart to the
Triune God. Prayer is communication with God the Father, Jesus Christ, and the Holy
Spirit. The person of God provides strength, comfort, and guidance to His people. The
application of prayer to the world of missions is to act as an effective instrument for
evangelism missions. Through prayer, believers can ask for wisdom and strength to share
the gospel of Christ with others and lead them to Christ. The goal is to experience the full
and deep love of God. Christian education is essential in forming the younger generation
through a healthy prayer life. Through learning about prayer and its consistent
application, teachers and students can grow in faith and knowledge of God.
Competing interests
The author declares that no competing interest exists.

H. Wijaya et al., Understanding prayer in the light of Ephesians 3:12-21 …

43

Author contributions
H.W. conceptualized and wrote the study and drafted the manuscript. P.S.C. and Q.C.W have reviewed,
edited the manuscript, and participated in proofreading article writing.

Ethical considerations
This article followed all ethical standards for research without direct contact with human or animal subjects.

Funding information
All authors contributed to this research, both in writing, collecting data and pouring it into writing articles.

Data availability
Data sharing is not applicable to this article as no new data were created or analysed in this study.

Disclaimer
The views and opinions expressed in this article are those of the author and do not necessarily reflect the
official policy or position of any affiliated agency of the author.

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